It was shown in a previous article that Islam
is founded on 7 Principles. These may be represented as 7 concentric circles so
that there is an order of importance and each successive circle derives from
the previous. We have (1) firstly the supremacy of Allah; (2) then the Quran, a
revelation from Allah (20:2-4); (3) the Sunna (the sayings and doings) of the
Prophet; (4) then because of the Vicegerency of man,
we have other inspired authorities or leaders in righteousness such as the
Caliphs, Saints, Imams, the learned Ulema, the
Foremost (4:69, 83) - These form a bridge between the upper three and the lower
three; (5) the use of Aql (intelligence); (6) mutual
consultation, Ijma; (7) a certain common culture,
principles, attitudes, beliefs and practices which keep the community together
creating a unity without external compulsion or formal organization.
The Quran, because it is the revealed Word of
Allah, is usually taken as the first source of Islam and by some people, as the
only source. It is, therefore, necessary to show that this is a mistake. Islam,
as the name implies, is exclusive surrender to Allah. There is more to Allah
than the revelation of the Quran. He has created the Universe by His Word and
sent other Prophets with His word also. The Quran itself cannot be understood
without His inspiration. Muslims are required to Remember Allah, to pray to Him
and set up communication with Him. The Quran is a means to this aim. The
following verses establish the supremacy of Allah:-
"Lo, prayer preserves from
lewdness and iniquity, but verily remembrance of Allah is more important. " 29:45
"Such as remember Allah,
standing, sitting and reclining, and consider the creation of the heavens and
the earth, and say: Our Lord, Thou createdst not this
in vain. Glory be to Thee. Preserve us from the
Fire." 3:191
"Your Lord has said: Call
Me and I will answer you." 40:60
"Be not as those who
forgot Allah, therefore He caused them to forget their own souls. Such are the
evil doers. " 59:19
"O you
who believe!
Respond unto Allah and His Messenger when He calls you to that which quickens
you; and know that Allah comes in between a man and his own heart; and that He
it is unto Whom you shall be gathered." 8:24
"And whoso seeks a
religion other than The Surrender (unto Allah) it will not be accepted from
him, and he will be a loser in the hereafter." 3:85
"Surely pure religion is
for Allah only. And those who choose protecting friends besides Him say: We
worship them only that they may bring us near unto Allah. Lo, Allah will judge
between them concerning that wherein they differ. Lo, Allah guides not him who
is a liar, an ingrate." 39:3
"Nor did those who were
given the Book divide into sects until after there came to them the Manifest
Sign. But they were bidden nothing but to worship Allah, being sincere in
religion unto Him as upright people, and to be steadfast in prayer, and to give
alms: for that is the true religion." 98:4-5
"And they say: No one
enters paradise unless he be a Jew or a Christian.
These are their own desires. Say: Bring your proofs if
ye are truthful. Nay, but whosoever surrenders his purpose to Allah while doing
good, his reward is with his Lord; and there shall no
fear come upon them neither shall they grieve. " 2:111
"Lo, the guidance of Allah
(Himself) is Guidance (enough)." 2:120
"This (Quran) is naught
else than a reminder unto creation, unto whomsoever of you wills to walk
straight. And ye will not, unless it be that Allah
wills, the Lord of Creation." 81:27-29 and 68:52
Putting Allah first implies that priority is
given to (a) the creations of Allah - nature, the Universe and man; (b)
revelation or inspiration from Allah; (c) The Scriptures inspired by Allah -
the Quran is one of the products of this inspiration, but so are other
scriptures also recognised in Islam. The Quran is, therefore, a Word of God, a
proof of God. It is equivalent to Jesus (saw) in Christianity, who is also a
Word of God (3:45, 4:171). The difference is that Jesus was a man and
the Quran is in words and writing which is permanently with us. Christians
object that Jesus is not "a Word of God" but "the Word of
God". But this depends on the people and the times. The Quran is also
"the Word of God" for Muslims, but not for Christians and Hindus etc.
and not in the distant past. Jesus was not the only Messenger of God. There
were many others before him, including Abraham and Moses. This is no different
from saying "Clinton is THE President." It was so in the U.S.A in
1999, but not always. He is one of many, "A President of the USA"
Islam is "Surrender to Allah", not
to the Quran or Sunna. The Prophet Muhammad (saw) was sent to provide mankind
with the Quran and to interpret and demonstrate it in a practical way by
interpreting and applying it to the circumstances within which he operated. The
Quran has several levels and speaks to people at many levels. It cannot be
properly understood by all at the higher levels without the interpretations of
those who are more highly endowed, the Prophet and the Ulema.
Personal interpretations without knowledge and ability lead to errors, naive
and superstitious ideas, prejudices and fantasies and, therefore, also to
differences and conflicts. The Sunna (the doings and sayings of the Prophet,
not to be confused with the Hadith which are records by third parties),
therefore, constitutes the third source of Islam and explains and illuminates
the Quran. But the Prophet himself made the distinction between the Quran that
he received by direct revelation and his other sayings, instructions and
doings. The Message, being universal, is more important than, and justifies,
the Messenger, who necessarily exists in a certain frame of time and space.
---<O>---
The Quran is unlike the Scriptures of other
religions. The latter contain the reports by third parties about the teachings
and doings of their founders. These are equivalent to the Hadith. The Quran is
addressed by God to man through the Spirit in the form of Gabriel (53:2-7,4:163, 6:19,50, 27:6, 45:2 etc.). It refers to what the Prophet
heard (as predicted in Deuteronomy 18:18 and John 16:13) when in a special state of heightened consciousness,
receptiveness or attunement. These revelations were
dictated by him to scribes, who wrote it down and many people also memorized
them. These verses were collected into a book only later.
According to some reliable Hadith some of the
original revealed verses were lost. It is, therefore supposed that the Quran as
we have it today is incomplete. It is also supposed that there were originally
variations in the way the verses were recited, or even in the text. In order to
avoid confusion, a single standard version was introduced under the Caliph Umar and variant copies were destroyed. Even this original
copy did not have punctuation marks and these were added only latter. The
meaning of many verses changes according to where these punctuation marks are
placed. These facts, it is claimed, contradict what the Quran itself says about
itself regarding its self-consistency, preservation and reliability.
However, this judgment involves some
erroneous assumptions which can be dismissed on the following grounds:- (a) There is no evidence that it contains anything other
than what was revealed. (b) The Quran is not, in essence, a material book, but
refers to the truths to which it refers. (c) Many of the ideas in it were
repeated several times and this can be seen even in the present version. The
loss of some verses does not, therefore, imply any loss of ideas. (d) Whereas
many of the verses have a universal significance, some of them refer only to
the particular conditions and situations that existed at the time of
revelation. This can be seen in the present version. (e) The verses of the
Quran are intended to have multiple meanings and meanings at several levels.
(f) They are meant to make listeners or readers aware and to stimulate them
make the efforts to understand. (g) The Quran creates a pattern or system of
ideas or attitudes. When this is understood, then the details are not required,
and it is perfectly possible to fill in the details oneself when required. (h)
One of the implications of this is that the Quran is not as rigid as has been
supposed by the literalists, the formalist and the legalistic minded. The
Truths in it lie at a higher level, in the spirit and not the letter. The Quran
calls itself Guidance, and this implies that it is flexible and sets out
general principles.
The following points about the Quran need to
be understood:-
(1) The phrase "Word of God" refers
to the creative force in the Universe, perhaps some kind of fundamental
vibrations (2:117, 6:73-74, 16:41, 3:3, 5:48.). It is used in
an allegorical sense not to be confused with human speech. Allah is not a man
and is not to be compared to anything (112:1-4). Though the Quran is revealed
in Arabic (12:2, 13:37, 41:44, 42:7), this should be regarded as a translation
of his experiences in the mind of the Prophet, though this is also inspired in
order to make the message clear to him and those to whom he brought it.
(2) Strictly speaking the Quran is not the
written word, but the meaning. The word 'Quran' means "The
Recitation". It was meant to be recited. It does not refer to a book of
paper and ink. It does not even refer to the verbal teaching, but to the
transforming force which produces spiritual effects, the same creative force,
the Word of God, which is also Truth and responsible for all creation. The
message of the Quran is, therefore, not independent of the way it is recited,
its sound and rhythms. It possesses an inner power which affects certain minds,
or perhaps all minds though sub-consciously or unconsciously so that not all
are aware of these effects. Understanding of, conversion to,
and the spreading of, Islam, and the adherence and unity of its followers, all
depend on this power. What the Quran says about itself refers to this e.g. its
uniqueness and inimitability (11:13), its preservation (15:9), and that it is a guardian
and watcher over other scriptures (5:48). The Quran created a certain Mentality, a Way of
Life and a Civilization. To regard it as an ordinary book, as words on paper as
many Scholars do is, therefore, naïve. These people base their interpretations on
ordinary assumptions and, therefore, reach conclusions that are wholly
irrelevant to Islam. Many of them find parts of it ungrammatical and
incomprehensible and therefore, assume that it is corrupted. Some think it is
poetry, which the Quran also denies (36:68-69).
(3) The original message is regarded as being
contained in a prototype in heaven, the Preserved Tablet (85:21-22) also called
the Book of Allah (8:75)
"We have made it a Lecture
(Quran) in Arabic that ye may understand it. And lo! It is in the Source of
Decrees, which We possess, sublime and decisive. " 43:3-4
"This is a Glorious Quran,
inscribed in Tablet Preserved." 85:21-22
The Quran is inscribed, as it were, in the
foundations of the Universe, in its Blue Print. The ordinary interpretation of
Preserved Tablet is that it is a metaphor for permanency. But as it is also
known as the Source of Decrees, it refers to the Plan or Blue Print upon which
the Universe was constructed - the genetic code, so to speak. This symbolism
can be interpreted quite naturalistically: - The Universe may be regarded as
unfolding so that what existed already as potentialities are
being gradually actualized. The Eternal brings forth Time. The Quran is
integral to the process of creation. Its revelation may be regarded as
something that was inevitable at a certain stage in history. It is a rendering
into words of the essence of existence when consciousness and circumstances
reached an appropriate state. However, it does not imply that the Quran is the
whole of this Tablet. The verse "Say: Were the oceans ink for the Words
of my Lord, the ocean would surely fail before the Words of my Lord fail; aye,
though We brought as much ink again!" (18:110)
refers to the Creative Word of Allah, and not to the
Quran only, though the meaning in the Quran is also inexhaustible in so far as
it deals with universal ideas (39:27).
The Quran is, therefore, regarded as Eternal,
Universal and Uncreated, but also Temporal, Particular
and Created. This is like saying that a human being has two aspects - he is an
individual different from others living at a certain time for a certain
duration, but he is also universal having the characteristics which all human
beings have in common. Even beyond that all life and existence has something in
common. All are formed ultimately from the Word of Allah. Certainly the book of
paper and ink is created, but the ideas in it are eternal in so far as they
also guard and confirm past Scriptures and Messengers, and rectify the misinterpretations
which have arisen. The Quran is the Word of Allah, and the Word of Allah is
Truth, which is an attribute of Allah.
(4) The Quran is an objective guidance from
the Creator of the Universe and man, and it is the Discrimination or Criterion
by means of which everything else is to be judged (5:44-49, 25:1). It cannot itself be judged by anything
extraneous to it. We are required to use an objective and universal value
system not a subjective one based on whim or accident. If then one comes across
any contradictions between the Quran and other things or within the Quran then
either (a) these other ideas are false or (b) we have misunderstood the Quran,
or (c) both are correct but refer to different aspects, conditions, contexts,
frames of reference etc. It is necessary to understand that this attitude is
correct mainly because it a beneficial way of looking at it. Without it the
effort necessary to understand and apply will be lacking.
"Lo! We reveal unto thee
the scripture with truth that you may judge between mankind by that which Allah
shows you. And be not a pleader for the treacherous." 4:105
"Whoever judges not by
that which Allah has revealed, such are disbelievers." 5:44
Also see 5:48,49
"The month of Ramadan in
which was revealed the Quran, a guidance for mankind, and clear proofs of the
guidance, and the criterion." 2:185 Also 25:1.
The Torah and Gospels are also Criteria
(3:3-4), but they have been corrupted not necessarily by alteration of text but
by misinterpretation, biased selectivity and forgetting of parts. But the Quran
is the rectifier and guardian of the truth in these also.
"And unto thee have We revealed the Scripture with truth, confirming whatever
Scripture was before it, and a watcher over it. So judge between them by that
which Allah hath revealed, and follow not their desires away from truth which
hath come to thee." 5:48
Muslims do not, or ought not to question the
Quran in the sense of criticizing it, but try to understand it. They may
question it in an attempt to find answers to their problems. The first is
negative and destroys the possibility of understanding while the second is
positive and leads to efforts to understand.
(5) There has been controversy among Muslims
as to whether the Quran should be accepted as given or whether the rational
mind can be applied to it. The Quran when read, and even more
when recitation has direct and indirect effects on the conscious mind but also
on the sub-conscious and unconscious minds. But it cannot, of course,
have any meaning for a person unless he understands it. This obviously depends
on his previous knowledge, intelligence, insight, effort and motives. But the
faculty for perception and thought may have been corrupted by subjective
factors causing prejudice, hostility, fantasy, wishful thinking, self-interest,
desires etc. These sources of error will have to be removed.
In fact, the Quran recognizes three human
faculties (discussed in another article), Ilm-ul-Yaqin,
Ayn-ul-Yaqin and Haq-ul-Yaqin.
This refers to rational knowledge that is mostly verbal and tautological,
experiential or empirical knowledge, and conscious or spiritual knowledge,
known as inspiration and revelation and sometimes also as gnosis. There is a
difference between "knowing of" and "knowing about" and
"knowing".
"Nay, but it (the Quran)
is a clear revelation in the hearts of those who are endowed with knowledge,
and none deny Our revelations save the wrongdoers (or
unjust)." 29:24
Spiritual growth is achieved by following a
religious discipline, by meditation and prayer and correct motives and actions.
Misdeeds lead to rationalization in order to justify them. The rational faculty
is driven by motives whatever they are. The love of God or truth is required in
order to obtain truth. Life must also be self-consistent in action, motives and
thought, otherwise there will be inner contradictions and disintegration of
consciousness. Observation shows that there are always controversies between
rationalists owing to preconceived ideas or prejudices. Agreement is only
possible because science has replaced pure logic with the requirement that we
must ask nature and abide by her decisions through observation and experiment -
that is by empirical methods. But our senses are limited and give access to
only a small window in the range of existing phenomena. The amounts of data
even within that available to us is limited by the extent of our experiences,
the focus of attention and the interests or values we have. The capacity for
rational thought is also limited by intelligence and by the direction, quantity
and quality of efforts made.
(6) The Quran has often been criticized by
people hostile to Islam who might be ignorant, prejudiced bigots or persons of
low intelligence, but also by scholars. Scholarly criticisms are usually based
on the false assumption that the Quran is like other books instead of a
revelation, that it is one dimensional and deals only with facts and that it
can be understood by purely logical means. Some assume that it is poetry or
that it has been copied from other sources which have also been misunderstood
or manipulated by Muhammad (saw) for his own purposes and so on. Others are
conditioned by their Christian or other background and perceive and interpret
the Quran from those frameworks, conceptual systems, attitudes and motives.
Some try to trace back the meaning of the words in the Quran to other more
ancient languages. This leads to three objections:-
(a) There is a great difference between bare
facts, meanings and values. A study of the one does not necessarily give any
understanding in the other two fields and may even obstruct. The difference is
like that between three people who hear R say "Harry is round the
bend." Person A goes round the bend to look for him. Person B thinks that
R believes Harry to be crazy; and Person C wonders what made R say this, what does he mean and wish to achieve by saying it, and what is
the significance of the event for him and the world.
(b) Words change their meaning in different
cultures, times, peoples, and in different subjects and in different books. In
English, if someone tells us about "Gays" we could look up the
original meaning of the word which is "cheerful, jovial, carefree,
bright-coloured etc.". One would come to an
absurd conclusion if one took these meanings in order to understand what a
modern person was saying. Things have meanings in their context and should be
understood in that context. Textual criticism of any other kind is wholly
irrelevant to religion. We need to understand what the words and phrases in the
Quran mean in the context of the whole of the Quran, the Mission of the Prophet and Islam as a whole and even in
relation to the objective natural world.
Some people have criticized Islam on the
grounds that Allah was originally the name of the moon god and that this makes
it Pagan and obsolete. A story can be told to illustrate the absurdity of this:- There was an idiot called Albert who being ill had to see
a Dr. Carpenter but did not like him. He looked up a dictionary and found that
Carpenter meant someone who worked in wood and by looking into encyclopedias he discovered that the ancestors of people
with this name were wood workers. Congratulating himself on the great efforts
at research he had made he began a campaign against Dr. Carpenter telling
everyone that was a fraud, not really a doctor but a wood worker. While doing
all this, his illness grew worse. It was also pointed out to him that he could
be prosecuted for libel and that other ill people might not go to the doctor
and get worse. But fortunately most people realized that Albert was an idiot.
(c) In order to understand the Quran it is
necessary to read it as it was meant to be read. It is necessary to purify oneself through cleansing rituals and to have an attitude of
reverence and receptivity. A hostile or skeptic
attitude closes the mind. It is a central part of the teaching of the Quran
itself that it is wholly self-consistent. If then it regarded as not being
self-consistent, it is not being read as it should be read. The Quran is a
whole such that all parts have meaning with respect to the whole. We have four
levels:- (i) There is the
immediate context of other verses surrounding the verse. (ii) There is the
intermediate context that refers to all the verses dealing with a particular
topic. There may be several contexts. A verse may relate two or more ideas and
each will need to be understood in relation to its context. (iii) The greater
context is provided by the Quran as a whole. This gives us a worldview that
includes the notion of an underlying unity and purpose for all things. All
things are seen from this point of view which differs radically from that of
those who believe in the supremacy of their own subjective opinions. (iv) The environmental context consists of the conditions of
life, the circumstances, events, problems, attitudes, and mood of the reader at
the time he is reading.
The Quran has many instructions about how it
should be read (See below). If these are not followed by a critic then it is
not possible to take his conclusions seriously. In fact the Quran seen by the
critic is not the Quran of the Muslim.
(7) The Quran is also known as the
"Reminder". There may be three reasons for this. (a) It is a reminder
of the revelations or teachings given in the past by all Prophets everywhere.
(b) It can be recited and re-recited by people to remind themselves of who they
are, where they are going, and what is expected of them in this world. (c) It
is a reminder of creation itself. The Quran is constantly pointing to Nature,
the Creator, and Creation (the Cosmos, man and his communities).
"This (Quran) is naught
else than a reminder unto creation, unto whomsoever of you wills to walk
straight. And ye will not, unless it be that Allah
wills, the Lord of Creation." 81:27-29 and 68:52
"We will soon show them Our signs on the horizons (in the Universe) and within
themselves (or their own souls), until it become manifest unto them that it is
the truth. Is not your Lord sufficient, since He is Witness over all
things?" 41:53
"Systems have passed away
before your time. Do travel in the earth, and see what was
the consequence of those who denied (the prophets). This is an
explanation unto men, and a guidance and a warning
unto those who fear evil. " 3:137-138
It may, therefore, be supposed that Nature,
the Universe should be the source of Islam as in science. This, however, is not
quite correct. The Universe needs to be interpreted for man before it becomes
meaningful. The Universe is too large and complex for man to comprehend. His mind
is, therefore, selective and also prone to fixations and fantasies. He needs a
framework of reference by which he can interpret it. A relationship between man
and the Universe has to be set up. The correct way of seeing things is probably
as follows:-
Allah created the Universe and man, and in
order to relate the two together, He also created the Guidance. This takes the
form of Religion, a Teaching that manifests itself from time to time through
the Prophets. Religion is inherent in the relationship between man and the
Universe, owing to the fact that man needs to adjust and adapt himself to the world if he is to live correctly. As
consciousness, intelligence and sensitivity develops, this relationship also
becomes conscious and is translated into human language. The Quran is regarded
as the Word of Allah because it is formed by the same creative force that
brought the other two into being.
"He hath created the
heavens and the earth with Truth." 39:5 15:85 46:3
There is a distinction between (a) the Quran
itself, (b) the interpretation of it and (c) the application. The
interpretation and meaning of the Quran depends not just on the Quran but also
varies according to (i) the level of understanding of
the reader (ii) the motives and attitudes (iii) the moods and states (iv) the
efforts a person makes (v) the circumstances or
conditions of life.
Obviously a negative or critical attitude
will not yield what a positive or receptive attitude will. Nor is the Quran the
same for a person of low intelligence as it is for one of higher intelligence,
insight and consciousness. There are several levels of interpretation. The
application, depends on the interpretation and the circumstances, and may legitimately
differ according to different circumstances. This is because circumstances
differ from one another by the relative quality, quantity and relationship of
the events that form them. Somethings exist in one
place or time and not in another or become more or less important. General
principles, for instance, must be given a specific form or are demonstrated by
specific cases and events. (See below 3:7, 56:77-80, 18:55, 39:27) In different times and places, cultures,
levels of knowledge and conceptual systems the Quran will be interpreted in
different ways. It is only recently when science had made a certain level of
Progress that certain verses came to be understood as predictions and
confirmations of scientific theories. However, the Quran is not written in
scientific language and the same verses were understood in a different
conceptual system.
"Say: Were the oceans ink
for the Words of my Lord, the ocean would surely fail before the Words of my
Lord fail; aye, though We brought as much ink
again!" 18:110. Also see 31:27
This verse refers not only to the meanings
contained in the Quran but also to the fact that Allah is an infinite reservoir
of created things and events, as well as of knowledge and wisdom, and of
revelations that will continue to take place.
"He sends down the angels
with the Spirit at His command upon whom He will of His servants, saying,
"Give warning that there is no God but Me; therefore, fear (do your duty
to) Me. He created the heavens and the earth with truth! Exalted is He above
all that which they join with Him!" 16:2-3
The purpose of the Quran is:-
"A messenger reciting unto
you the revelations of Allah made plain, that He may
bring forth those who believe and do good works, from darkness unto
light." 65:11
"Verily, Allah commands justice,
the doing of good (kindness, benevolence), and liberality to kindred, and He
forbids all shameful deeds (lewdness, abomination, perversity) and wickedness
(wrong, injustice, oppression, rebellion); He exhorts you that haply ye may be
mindful." 16:90
"And We
reveal in the Quran that which is a healing and a mercy for believers, though
it increase the evil doers in nothing but ruin." 17:82
Thus we see that it is difficult to be
neutral towards the Quran. If it had been easy it would have had no effect on
people. Those who are not made better by it become worse. They react against
it. It makes people self-aware of their shortcomings. There are only two ways
of dealing with this. Either to make the efforts to improve
or to actively suppress this awareness, sometimes by justifying the opposite.
The Quran considers itself
inimitable and promises that it will be preserved from corruption. This has
often been understood in a naive manner.
"Lo! Those who disbelieve
in the Reminder when it comes unto them are guilty, for lo! it
is an unassailable Scripture. Falsehood cannot come at it from before it or
behind it. It is a revelation from the Wise, the Owner of Praise."
41:41-42
"It is clear revelation in
the hearts of those who have been given knowledge, and none deny Our revelations save wrong-doers." 29:49
"Lo! We, even We, reveal the Reminder, and lo! We verily are its
guardian." 15:9
"This is indeed a noble
Quran in a Book kept hidden which none touches save the purified, a revelation
from the Lord of the Worlds." 56:77-80
Note that the Book in which the revelation
exists is hidden - it is not the ordinary book of paper and ink. It lies in the
heart or the understanding of those who are spiritually purified and do not
have ulterior motives.
The proof of the veracity of the Quran does
not depend on miracles but on the following: -
(a) That it was given to someone who was
illiterate in a time when literacy was not of great importance.
(b) That it cannot be imitated.
(c) That it is protected and has been
preserved from change.
(d) That it is self-consistent.
(e) That it is self-evident and compatible
with the experiences of people.
(f) That the Prophet gained no personal
advantages from it.
"And thou, O Muhammad,
were not a reader of any scripture before it, nor did you write it with thy
right hand, for then might those have doubted who follow falsehood. But it is
clear revelation in the hearts of those who have knowledge, and none deny Our revelation save wrong-doers. And they say: Why are not
signs sent down upon him from his Lord? Say: Signs are with Allah only, and I
am but a plain Warner." 29:48-50
"They say: He has invented
it (the Quran). Say: then bring ten surahs, the like
thereof, invented, and call everyone you can besides Allah, if you are truthful."
11:13
"By the Star when it sets,
your comrade errs not, nor is deceived, nor does he speak of his own desire. It
is naught but inspiration that is inspired which One
of mighty power has taught him." 53:1-4
"Will they not ponder on
the Quran? If it had been from other than Allah they would have found therein
much inconsistency." 4:82. See also 39:23
"Those unto whom We gave the scripture recognize this revelation as they
recognize their sons. But lo! A part of them knowingly conceal the truth."
2:146
"Most surely it is an honored Quran, in a book that is protected. None shall
touch it save the purified ones. A revelation by the Lord of
the worlds." 56:77-80
"Falsehood shall not come
to it from before it nor from behind it, a revelation from the Wise, the Owner
of Praise." 41:42
The style of the Quran is quite unique and
seems to flout literal and grammatical conventions. Some people, therefore,
dismiss it as the work of an illiterate man. This could be regarded as a test.
It is necessary to overcome superficial judgments in order to perceive the
depths of the meaning in it. The inimitability and immutability of the Quran
are connected with this style. There have been people who tried to write
chapters resembling those of the Quran with considerable skill, but these
attempts could always be seen through not only because of the style, but also
because of shallowness and inconsistency with the rest of the Quran. Ever since
it was written down and reproduced it was also always possible to discover a spurious
chapter or verse by comparing it with other copies. There are, however, some
variations between different copies. Critics regard this as a contradiction of
the claim that the Quran is unaltered. This objection can be dismissed on the
grounds that the Prophet indicated that the verses have multiple meanings and himself approved of variations in the original recitation.
The Quran has much to say about itself. This
should be taken as guidelines for its interpretation. If these guidelines are
not followed and some extraneous prejudices and attitudes are introduced then
correct interpretation cannot be expected, and the Quran will have no value.
"Those unto whom We have given the Scripture, who read it with a right
reading, those believe in it. And whoso disbelieves in it, those are the
losers." 2:121
"Allah has now revealed
the fairest of statements, a Scripture consistent, paired (promises of reward
with threats of punishment), whereat doth creep the flesh of those who fear
their Lord, so that their flesh and their hearts soften to Allah's reminder.
Such is Allah's guidance wherewith He guides whom He will. And him whom Allah
sends astray, for him there is no guide." 39:23
"And when you recite the
Quran, seek refuge in Allah from Satan the outcast." 16:98
"And when the Quran is
recited, give ear to it and pay attention, that you might obtain mercy."
7:204
"Move not your tongue with
haste concerning the Quran. It is for Us to collect it
and to promulgate it. But when We have promulgated it,
follow its recital. Nay more, it is for Us to explain
it. Nay you love the fleeting now. " 75:16-20
Time must be allowed for ideas to be chewed,
digested and assimilated. Superficiality is produced because people are in a
hurry and are bombarded by so much propaganda and other stimuli,
that they have no time to absorb and ponder over things.
"And this is a Quran which
We have divided that you may recite it unto mankind at
intervals, and We have revealed it by successive revelations."17:106
"And those who say: Why
was the Quran not revealed unto him all at once? It is revealed thus that We may strengthen your heart therewith; and We have arranged
it in right order." 25:32
"Allah has revealed the
best of announcements (messages), a Scripture self-consistent in its various parts,
repeating, whereat do shudder (or thrill) the skins of those who fear their
Lord, so that their skins and their hearts soften (or become pliant) to the
remembrance of Allah. Such is Allah's guidance, wherewith He guides whom He
wills; and as for him whom Allah sends astray, for him there is no guide."
39:23
The teachings of the Quran fall into three
main categories:-
"He it is Who has revealed unto thee (Muhammad) the scripture herein
are clear revelations - they are the substance of the book - and others which
are allegorical. But those in whose hearts is doubt pursue, forsooth, that
which is allegorical seeking to cause dissension by seeking to explain it. None
knows its explanation save Allah and those of sound instruction. Say: We
believe therein; the whole is from our Lord; but only men of understanding
really heed." 3:7
Though this verse appears to make a
distinction only between exoteric and esoteric verses, it also indicates that
higher meanings are accessible to men of understanding.
(a) Symbolism is used when things outside
human experience have to be described in terms of what is within their
experience. Descriptions of paradise and hell are examples.
(b) The Quran is also full of arguments,
illustrations and examples:-
"We have revealed in this
Quran all manner of examples, but man is more than anything contentious." 18:55
"And verily We have coined for mankind in this Quran all kinds of
similitudes, that haply they may reflect; a Lecture in Arabic, containing no
crookedness, that haply they may ward off evil." 39:28
"Did We
not assign unto him two eyes and a tongue and two lips, and guide him to the
parting of the mountain ways?" 90:8-10
"Have they not pondered
upon themselves? Allah created not the heavens and earth, and that which is between
them, save with truth and for a destined end. But truly many of mankind are
disbelievers in the meeting with their Lord." 30:8
"Will they then not
meditate on the Quran, or are there locks on their hearts?" 47:24
(c) When dealing with instructions and laws
the Quran is direct, precise and unambiguous. There are instructions to commit
all contracts to writing, laws regarding inheritance, the treatment of orphans,
widows and the mentally handicapped, punishment for theft, murder and sexual
offences, and so on.
There is some controversy about whether the
Quran is all comprehensive or not. In fact, the Quran does not explicitly
mention a great number of things e.g. how to do agriculture, run industries, construct airplanes and so on. It does not even give us in
detail a complete legal, economic or political system. It gives guidelines. It
is comprehensive in the sense that it deals with Universals or uses particular
things as symbols for universals. This is like using the word "table"
as standing for "furniture" which covers a great number of other
things. This is why "similitudes" are mentioned and used in the
Quran. This allows analogical reasoning.
Though the Quran tells us that it is clear
(40:22, 43:2, and 44:4.) and that the Messenger was sent to make things clear
(43:29), Muslims have found things ambiguous and there are often two or more
interpretations of the same verse. But this might be because: -
(a) People have not purified themselves and
allow their own prejudices, desires, attachments and self-interests to control
perception and interpretation. The verses are clear only to those whom Allah
guides and inspires. The Quran might make others worse.
"What! Is he who has a
clear proof from his Lord like him to whom the evil of his work is made
fair-seeming when they follow their own lusts?" 47:14
"He it is who sends down
clear revelations upon His servant, that he may bring you forth from darkness
into light; and Lo! For you Allah is most Kind, Merciful." 57:9
"Those unto whom We have given the Scripture, who read it with the right
reading, those believe in it. And who so disbelieves in it, those are they who
are losers." 2:121
"And We
reveal in the Quran that which is a healing and a mercy for believers though it
increases the evil doers in naught but ruin." 17:82
(b) The meaning is general and covers many
particular instances. Controversy will arise between people who have formed
fixations on different particular instances and are unable to see the forest
because of the trees.
(c) The verses do have more than one meaning
and all are equally valid given the correct context.
The Quran uses concise verses that condense
into them a wealth of meanings. The Prophet (saw) is reported to have said: -
"The Quran was sent down
in seven modes. Every verse in it has an external and an internal meaning, and
every interdiction has a source of reference."
These modes refer to the way the Quran is
recited. Each of them tends to produce a different effect and show things in a
different light. There is also an obvious or exoteric meaning and a hidden or
esoteric meaning. It is possible to take many statements in the Quran as
referring to physical, social or psychological realities.
One way of illustrating this as follows: -
"Lo! Allah has bought from
believers their lives and their wealth because the Garden will be theirs; they
shall fight in the way of Allah and shall slay and be slain. It is a promise
which is binding on Him in the Torah and the Gospels and the Quran. Who fulfills His covenant better than Allah? Rejoice then in
your bargain that ye have made, for that is the supreme triumph." 9:111
As many other statements in the Quran, the
interpretation depends on the level of understanding of the reader. Death may
refer to a spiritual as well as a physical state. To kill and be killed may
refer to the destruction of evil impulses or characteristics of all kinds,
attachments, addictions, obsessions, and prejudices, in short, idols and the
ego. It does not necessarily refer to physical death but worldly death (i.e. to
its sensuality, ambitions and other values). It is the Satanic that is to be
destroyed.
The question is:-
How do you know you are doing it for Allah. Everyone has to look into himself
to determine his own motives. Obviously, if he does not remove his prejudices
and addictions etc. then his perception will be defective. The individual will
have to pray sincerely for guidance from Allah (the originator of Truth) at the
same time as getting rid of the deceptions of Satan (i.e. the above mentioned
sources of distortion).
At a more superficial level it is the
scriptures which tell us what is good or evil.
In a similar way, the meaning of the
following verses can be extended: -
"Thinketh
he (man) that none beholds him? Did We
not assign unto him two eyes and a tongue and two lips and guide him to the
parting of the mountain ways? But he hath not attempted the Ascent. Ah what
will convey to thee what the Ascent is! It is to free a slave, and to feed in a
day of hunger an orphan near of kin or some poor wretch in misery, and to be of
those who believe and exhort one another to persevere and exhort one another to
pity." 90:7-17
The slave may be a physical one, but he may
be a political, cultural, or psychological one. A person may hunger for
physical food, but also for love, respect, knowledge, freedom etc. An orphan
may be one who has lost a parent, guardian or protector, but also one who has
lost some supporting income, ideas, community, culture, surroundings and
kinship may refer ties or similarities other than blood relationships. And so
on. Ascent may refer to a psychological or spiritual journey within oneself
from lower modes of functioning to higher ones. In that case we come across a
number of inner phenomena denoted by the slave and orphan
The Quran is not a technical or legalistic
book. It is not a book on philosophy, science, economics, law, politics,
history or literature, though it has all these ingredients. It is not a narration nor poetry either. Though it also conveys
facts, arguments and values, it is designed to produce effects, experiences,
and some of these are in the subconscious mind. It may, perhaps more correctly,
be regarded as a book in applied Psychology with a sophisticated science behind
it. The Quran is not systematised. It does not support linear or sequential
thinking. It is more like nature where all things have multiple relationships.
An idea is presented in several contexts so that it can be seen from several
aspects and increasing depth. The narrow literalist or superficial formal
interpretation of it which critics and scholars employ is quite inappropriate
and misses the point altogether. This is irrelevant. It is like a person when
shown a beautiful pattern, counts the number of lines in it. Or when given food
to nourish him, writes a description of it instead or decorates himself with it. The Quran is not to be "revered"
or "believed" in the superficial sense but used for
self-transformation.
Guidelines
for the Study of the Quran
To read the Quran in a superficial manner to
satisfy curiosity is futile. It has depths that need to be explored. It
deserves to be studied deeply and repeatedly. In order to do this the following
guidelines should be followed:-
(1) A receptive attitude free from ulterior
motives, preconceptions and prejudices is required, as these act as
obstructions to understanding. Anything that increases
receptivity such as a reverend attitude and rituals such as ablutions that
reinforce sincerity and reverence.
"Most surely it is an
honoured Quran, in a book that is protected. None shall touch it save the
purified ones. A revelation by the Lord of the worlds."
56:77-80
"And when you recite
the Quran, seek refuge in Allah from Satan the outcast." 16:98
"And when the Quran is
recited, give ear to it and pay attention, that you might obtain mercy."
7:204
"Move not your tongue
with haste concerning the Quran. It is for Us to
collect it and to promulgate it. But when We have
promulgated it, follow its recital. Nay more, it is for Us
to explain it. Nay you love the fleeting now. " 75:16-20
"Exalted then be Allah,
the King, the Truth (or the True King)! Hasten not the Quran before its
inspiration is completed for you; but say, "O Lord! Increase me in
knowledge." 20:114
"And We
reveal in the Quran that which is a healing and a mercy for believers though it
increases the evil doers in naught but ruin." 17:82
(2) The Quran is an inspiration (i.e. it did
not come through the ordinary mind, but through a higher consciousness. It
should not be read in a purely intellectual manner. The feelings and actions
are also involved. Meditation is required to enhance awareness, perception and
insight.
The Quran contains:
(A) (i) Descriptions of God and His attributes. (ii)
Teachings about the nature of existence. (iii) Teachings about the nature of
man (iv) History. (B) (v)
Spiritual stimuli to enhance consciousness, conscience and will. (vi)
Techniques of Spiritual development. (vii) Prayers. (viii) Values and Ethics
(C) (vix) Principles that govern experience, thought and attitudes. (x)
Arguments that appeal to reason and observation. (xi) Commandments and Laws
(xii) Warnings (xiii) Promises. (xiv) Exhortations, suggestions and
recommendations. (xv) Teaching stories and examples. A number of the statements
in the Quran can be regarded, not so much as literally true, but more like
formula in science - it is the pattern rather than the specific terms or details that has significance.
"Nay, but it (the
Quran) is a clear revelation in the hearts of those who are endowed with
knowledge, and none deny Our revelations save the
unjust)." 29:24
"Those unto whom We have given the Scripture, who read it with a right
reading, those believe in it. And whoso disbelieves in it, those are the
losers." 2:121
(3) The Quran was not revealed all at once
but in sections over a long period of time. It was revealed in stages so as to
lead people gradually from one way of life into another according to their
capacity for transformation. The verses were revealed in connection with
circumstances to which they are relevant. Though the specific meaning is
connected with those circumstances there is also a general meaning when the
specific circumstance is taken as an example of a type. In real life circumstances
come in different order and different combinations. It is not necessary that
the Quran should be in the same order or have the same exact meaning every
time. Whatever the circumstances, it is possible to consult the Quran to get
guidance.
"Those who disbelieve
said: Why is not the Quran sent down to him all at once (in one piece)?"
It is revealed as it is so that We may strengthen your
heart therewith, and We have rehearsed it to you gradually, in well-arranged
stages." 25:32
(4) The Quran is not systematised, but just
like nature, each item has multiple connections with other items.
(a) A single verse can only have a limited
number of ideas and does not exist by itself. Verses should not be taken out of
context or ignored. All verses are important and their meaning is connected
with the surrounding verses which should also be consulted. Past teachings were
perverted and ignored and needed to be restored because of this error. (See
Quran 5:13-15)
(b) The Quran also deals with the same
subject in several different places and in different ways to show its several
aspects. In order to understand any subject all the verses in the Quran that
deal with it should be consulted.
(c) The Quran also provides examples of the
application of some of its teachings and these should be consulted.
The Quran should be studied (a) by means of
itself and (b) by the application of analogical reasoning and (c) by consulting
the rest of creation.
"They to whom We have brought the Book and who read it as it should be
studied, they are the ones that believe therein; and whoever rejects faith
therein, it is they who are the losers." 2:121
"This (Quran) is naught
else than a reminder unto creation, unto whomsoever of you wills to walk
straight. And ye will not, unless it be that Allah
wills, the Lord of Creation." 81:27-29 and 68:52.
"Verily, in the
creation of the heavens and the earth, and in the alternation of night and day,
and in the ship that sail the seas with that which profits mankind, and in the
rain which Allah sends down from heaven and quickens therewith the earth after
its death, and spreads abroad therein all kinds of animals, and in the shifting
of the winds, and in the clouds that are pressed into service betwixt heaven
and earth, are signs for people who can understand." 2:164
(5) The Quran is self-consistent unity. This
means that all ideas in it are inter-connected in a harmonious
non-contradictory manner. This means that the verses and subjects should all be
seen with respect to the whole and should be interpreted in a non-contradictory
manner. If any contradictions are seen then this is the incorrect
interpretation.
"Allah has revealed the
best of announcements (messages), a Scripture self-consistent in its various
parts, repeating, whereat do shudder (or thrill) the skins of those who fear
their Lord, so that their skins and their heart soften (or become pliant) to
the remembrance of Allah. Such is Allah's guidance, wherewith He guides whom He
wills; and as for him whom Allah sends astray, for him there is no guide."
39:23
"Do they not meditate
on the Quran? If it were from other than Allah they would find in it many a
discrepancy (inconsistencies, contradictions)." 4:82
(6) The Quran was revealed in Arabic. Arabic
terms have multiple meanings. The verses of the Quran have an outer and an
inner meaning and there are seven approved way of reciting them. Each of these
gives a different view. When there are several meanings we are required to take
the best of these. The "best" can be understood as being relative to the
understanding of the seeker and to the circumstances. Both of these can change
and develop. The best also means that if there are several interpretations by
different people the one put forward by the most knowledgeable, intelligent and
virtuous or spiritually enlightened should be accepted. The Quran insists on
truth, knowledge and awareness and abhors personal prejudices, fantasies,
conjectures and speculation.
"Verily, We have
revealed it as a Lecture (a Quran) in Arabic; per chance (or possibly) you may
understand. We tell you the best (the most beautiful, appealing, enlightening) of narratives in that We inspired in you this
Quran, though you were before it among the heedless." 12:2-3 See also 13:37, 20:113, 39:28, 41:3, 42:7
"Those who listen to the
Word then follow the best (meaning) of it; those are they whom Allah has
guided, and those it is who are the men of understanding." 39:18
(7) The Quran contains literal language as
well as similitudes and symbolism. These three have to be distinguished from
one another. Not everything is literal and everything is symbolic. The
description of God as having physical attributes like those of human beings,
are not literal, nor is the description of heaven and hell. Sometimes the
verses refer to the feel of an experience rather than to a sensory fact.
"He it is who has
revealed to you the Book, in which there are some verses that are Basic
(decisive, or of established meaning) they are the mother (foundation) of the
Book; and others are allegorical. But as for those in whose heart is
perversity, they follow what is allegorical seeking discord, craving for (their
own) interpretation of it; but none know the interpretation of it except Allah
and those who are well grounded in knowledge. Say: We believe in it, it is all
from our Lord, but none will grasp the message save those who possess
understanding." 3:7
"We have displayed for
mankind in this Quran all kinds of similitudes; but most of mankind refuse
anything but disbelief." 17:89
"Verily, We have set forth for men every kind of similitude (parable,
example) in this Quran; and, indeed, if you should bring them a miracle, those
who disbelieve would certainly say: You are naught but false claimants."
30:58
(8) The Quran contains some explanations and some
examples of the application of its teachings, but not always. It does not spoon
feed. Not everything in it is stated explicitly. There are many things in it
that are implicit and have been elaborated by others. There are also references
to truths contained in past scriptures. We are required to study it, meditate
upon it and apply it ourselves.
"And certainly We have set forth to men in this Quran similitudes of every
sort that they may reflect." 39:27
"And were the trees
that are in the earth pens, and the sea ink with seven more seas to swell it,
the Words of Allah would not be exhausted; verily, Allah is Mighty, Wise."
31:27 See also 18:110
(9) The Quran is a guidance,
not a compulsion, but we are required to judge by it.
"There is no compulsion
in religion; the right way is henceforth distinct from the wrong. And whoever
rejects Taghut (false deities) and believes in Allah,
he has grasped a firm handle which will not break; but Allah is both Hearer and
Knower." 2:256
"Say: Who is an enemy
to Gabriel? For he has revealed to your heart, with Allah's permission,
confirmation of what had been before, and a guidance
and glad tidings to believers." 2:97
"The Jews will not be
satisfied with you, nor yet the Christians, until you follow their creed. Say,
"Allah's guidance is the (sufficient, correct or only) guidance;" and
if you were to follow their lusts (desires, prejudices, fantasies,
superstitions) after the knowledge that has come to you, you have not then from
Allah a patron or a help." 2:120
"Fear not men, but fear
Me, and sell not My Signs (or revelations) for a
miserable price. Whoever will not judge by what Allah has revealed, these are
the disbelievers." 5:44
But note the next verse:-
"We have prescribed for
you therein (in the Torah): a life for a life, and an
eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a
tooth, and for wounds equal retaliation; But whoever remits it, it is an
expiation for him. Whoever judges not by what Allah has revealed, these are the
unjust).
(10) It is also necessary to study the Sunna
of the Prophet, what he has said about the Quran and how he applied it and its
various parts and verses; the insight of others who have studied the Quran,
specially the commentaries of the Companions of the Prophet and various
scholars. It has to be remembered, however, that they were dealing with people,
knowledge, ideas and environmental conditions that existed in past and there
have been changes in all these respects. Apart from the Prophet who had direct guidance the others also had their limitations which
may have different, greater or less than those of the modern student.
Islam is about spiritual development, not
dogmatism and conformity. It is best to get the guidance of a knowledgeable, able
and virtuous teacher, one who knows and understands more and has greater
ability owing to greater experience and application of the spiritual
discipline. But he is not to be followed blindly. This cannot possibly benefit
him spiritually. Each person is responsible for his own spiritual development
and is required to make the necessary efforts to reach his own understanding
and actualise his or her spiritual potentialities.
"O
you who believe!
Obey Allah, and obey the Messenger and those in authority amongst you; and if
you dispute (quarrel or argue) about anything, refer it to Allah and the
Messenger, if you (in truth) believe in Allah and the Last Day; that is better
and fairer in the end." 4:59
"And follow (or pursue)
not that of which you have no knowledge; verily, the hearing, the sight, and
the heart, of all of these it shall be asked (to give an account)." 17:36
"Say: O mankind! There
has come to you the Truth from your Lord, and he who is guided by it, his
guidance is only for his own soul; and he who errs, errs only against it; and I
am not a warder over you." 10:109
"That no bearer of
burdens shall bear the burden of another, and that man shall have nothing but
what he strives for, and that his striving shall be seen." 53:28-40
"Whoso doeth right it
is for his soul, and whoso doeth wrong it is against it. And thy Lord is not at
all a tyrant to His slaves." 41:46